Poetry Collection
As opposed to that adage that ignorance is bliss, we may pose a question as to what worth is a human being if he does not know, or is not enlightened. We deserve our exalted human status because we know but knowing is also a philosophical preoccupation. This has been a subject of bigger discourse in our times and poets have philosophized upon it exhaustively. Here are some examples for your perusal.
Total
29
Sher
28
Ghazal
1
Is collection se writer-diverse top picks for quick reading.
apne man men duub kar pa ja suraghh-e-zindagi tu agar mera nahin banta na ban apna to ban the couplet urges deep self-exploration: the “clue of life” is not outside, but within one’s own consciousness. the speaker refuses shallow dependence and asks for inner sovereignty—if you can’t be mine, don’t be anyone’s tool. the emotional core is a call to awaken selfhood and live with purpose. freedom here means becoming truly oneself.
ma'rifat ke liye agahi ke liye nur-e-haq chahiye raushni ke liye ji rahe hain kisi ki khushi ke liye varna kya hai yahan zindagi ke liye aap apna ta'aruf sar-e-anjuman kitna mushkil hai ik ajnabi ke liye dasht-e-ghhurbat men kuchh aur mumkin nahin jugnuon ke siva raushni ke liye rakh diye absharon ne dil khol kar dasht men ek pyasi nadi ke liye vaqt ke aage us ne bhi rakh di sipar jo tha mashhur apni khudi ke liye 'rahbar' e'zaz 'ohda qayadat ana masala ban gae aadmi ke liye ma'rifat ke liye aagahi ke liye nur-e-haq chahiye raushni ke liye ji rahe hain kisi ki khushi ke liye warna kya hai yahan zindagi ke liye aap apna ta'aruf sar-e-anjuman kitna mushkil hai ek ajnabi ke liye dasht-e-ghurbat mein kuchh aur mumkin nahin jugnuon ke siwa raushni ke liye rakh diye aabshaaron ne dil khol kar dasht mein ek pyasi nadi ke liye waqt ke aage us ne bhi rakh di sipar jo tha mashhur apni khudi ke liye 'rahbar' e'zaz 'ohda qayaadat ana masala ban gae aadmi ke liye
agahi karb vafa sabr tamanna ehsas mere hi siine men utre hain ye khanjar saare
apni hasti hi se ho jo kuchh ho agahi gar nahin ghhaflat hi sahi should be with one's own being whatever that you see if not with enlightenment then with ignorance let be ghalib emphasizes the authenticity of the self over the quality of one's state. he argues that whether one is enlightened or ignorant matters less than the fact that the state is genuinely one's own. it is a declaration of individual identity, suggesting that even one's own negligence is superior to borrowed wisdom.
tira vasl hai mujhe be-khudi tira hijr hai mujhe agahi tira vasl mujh ko firaq hai tira hijr mujh ko visal hai
agar shuur na ho to bahisht hai duniya bade azaab men guzri hai agahi ke saath
agahi se mili hai tanhai aa miri jaan mujh ko dhoka de
ik zamane tak badan be-khvab be-adab the phir achanak apni uryani ka andaza hua
jin se zinda ho yaqin o agahi ki aabru ishq ki rahon men kuchh aise guman karte chalo
pahad jaisi azmaton ka dakhila tha shahr men ki log agahi ka ishtihar le ke chal diye
ujala 'ilm ka phaila to hai charon taraf yaaro basirat aadmi ki kuchh magar kam hoti jaati hai
na puchhiye ki vo kis karb se guzarte hain jo agahi ke sabab aish-e-bandagi se gae
junun ke kaif-o-kam se agahi tujh ko nahin naseh guzarti hai jo divanon pe divane samajhte hain
agahi bhulne deti nahin hasti ka maaal tuut ke khvab bikharta hai to hans dete hain
jaise jaise agahi badhti gai vaise 'zahir' zehn o dil ik dusre se munfasil hote gae
is kar-e-agahi ko junun kah rahe hain log mahfuz kar rahe hain faza men sadaen ham
kya ho sake hisab ki jab agahi kahe ab tak to raegani men saara safar kiya
agahi ne diye ibham ke dhoke kya kya sharh-e-alfaz jo likkhi to ishare likkhe
ham agahi ko rote hain aur agahi hamen varaftagi-e-shauq kahan le chali hamen
agahi dam-e-shunidan jis qadar chahe bichhae muddaa anqa hai apne alam-e-taqrir ka ghalib asserts that the meaning of his poetry is so subtle and lofty that it transcends ordinary understanding. even if a listener applies their full intellectual focus to catch the intent, the core meaning remains elusive like the mythical anqa (phoenix), which is known by name but never seen or captured.
apne man men duub kar pa ja suraghh-e-zindagi tu agar mera nahin banta na ban apna to ban the couplet urges deep self-exploration: the “clue of life” is not outside, but within one’s own consciousness. the speaker refuses shallow dependence and asks for inner sovereignty—if you can’t be mine, don’t be anyone’s tool. the emotional core is a call to awaken selfhood and live with purpose. freedom here means becoming truly oneself.
ma'rifat ke liye agahi ke liye nur-e-haq chahiye raushni ke liye ji rahe hain kisi ki khushi ke liye varna kya hai yahan zindagi ke liye aap apna ta'aruf sar-e-anjuman kitna mushkil hai ik ajnabi ke liye dasht-e-ghhurbat men kuchh aur mumkin nahin jugnuon ke siva raushni ke liye rakh diye absharon ne dil khol kar dasht men ek pyasi nadi ke liye vaqt ke aage us ne bhi rakh di sipar jo tha mashhur apni khudi ke liye 'rahbar' e'zaz 'ohda qayadat ana masala ban gae aadmi ke liye ma'rifat ke liye aagahi ke liye nur-e-haq chahiye raushni ke liye ji rahe hain kisi ki khushi ke liye warna kya hai yahan zindagi ke liye aap apna ta'aruf sar-e-anjuman kitna mushkil hai ek ajnabi ke liye dasht-e-ghurbat mein kuchh aur mumkin nahin jugnuon ke siwa raushni ke liye rakh diye aabshaaron ne dil khol kar dasht mein ek pyasi nadi ke liye waqt ke aage us ne bhi rakh di sipar jo tha mashhur apni khudi ke liye 'rahbar' e'zaz 'ohda qayaadat ana masala ban gae aadmi ke liye
agahi karb vafa sabr tamanna ehsas mere hi siine men utre hain ye khanjar saare
apni hasti hi se ho jo kuchh ho agahi gar nahin ghhaflat hi sahi should be with one's own being whatever that you see if not with enlightenment then with ignorance let be ghalib emphasizes the authenticity of the self over the quality of one's state. he argues that whether one is enlightened or ignorant matters less than the fact that the state is genuinely one's own. it is a declaration of individual identity, suggesting that even one's own negligence is superior to borrowed wisdom.
'sauda' jo be-khabar hai vahi yaan kare hai aish mushkil bahut hai un ko jo rakhte hain agahi
tira vasl hai mujhe be-khudi tira hijr hai mujhe agahi tira vasl mujh ko firaq hai tira hijr mujh ko visal hai
umr jo be-khudi men guzri hai bas vahi agahi men guzri hai
agahi se mili hai tanhai aa miri jaan mujh ko dhoka de
khuda ka matlab hai khud men aa tu khud-agahi hai khuda-shanasi khuda ko khud se juda samajh kar bhatak raha hai idhar udhar kyuun
jin se zinda ho yaqin o agahi ki aabru ishq ki rahon men kuchh aise guman karte chalo
charaghh samne vaale makan men bhi na tha ye saneha mire vahm-o-guman men bhi na tha
ujala 'ilm ka phaila to hai charon taraf yaaro basirat aadmi ki kuchh magar kam hoti jaati hai
yahi aaina hai vo aina jo liye hai jalva-e-agahi ye jo shaeri ka shuur hai ye payambari ki talash hai
junun ke kaif-o-kam se agahi tujh ko nahin naseh guzarti hai jo divanon pe divane samajhte hain
duboe deta hai khud-agahi ka baar mujhe main dhalta nashsha huun mauj-e-tarab ubhar mujhe
jaise jaise agahi badhti gai vaise 'zahir' zehn o dil ik dusre se munfasil hote gae
uruj-e-mah ko insan samajh gaya lekin hanuz azmat-e-insan se agahi kam hai
kya ho sake hisab ki jab agahi kahe ab tak to raegani men saara safar kiya
junun ki khair ho tujh ko 'asar' mila sab kuchh ye kaifiyat bhi zaruri thi agahi ke liye
ham agahi ko rote hain aur agahi hamen varaftagi-e-shauq kahan le chali hamen
You have reached the end.
Aagahi se related curated sher, selected ghazal excerpts aur context-friendly reading flow milega.
Haan, collection links, writer links aur detail links sab Kuch Alfaaz ke internal routes par map kiye gaye hain.
Type filter (Sher/Ghazal/Nazm), featured picks aur similar collections rail use karke fast discovery kar sakte hain.
Poetry Collection
As opposed to that adage that ignorance is bliss, we may pose a question as to what worth is a human being if he does not know, or is not enlightened. We deserve our exalted human status because we know but knowing is also a philosophical preoccupation. This has been a subject of bigger discourse in our times and poets have philosophized upon it exhaustively. Here are some examples for your perusal.
Total
29
Sher
28
Ghazal
1
Is collection se writer-diverse top picks for quick reading.
apne man men duub kar pa ja suraghh-e-zindagi tu agar mera nahin banta na ban apna to ban the couplet urges deep self-exploration: the “clue of life” is not outside, but within one’s own consciousness. the speaker refuses shallow dependence and asks for inner sovereignty—if you can’t be mine, don’t be anyone’s tool. the emotional core is a call to awaken selfhood and live with purpose. freedom here means becoming truly oneself.
ma'rifat ke liye agahi ke liye nur-e-haq chahiye raushni ke liye ji rahe hain kisi ki khushi ke liye varna kya hai yahan zindagi ke liye aap apna ta'aruf sar-e-anjuman kitna mushkil hai ik ajnabi ke liye dasht-e-ghhurbat men kuchh aur mumkin nahin jugnuon ke siva raushni ke liye rakh diye absharon ne dil khol kar dasht men ek pyasi nadi ke liye vaqt ke aage us ne bhi rakh di sipar jo tha mashhur apni khudi ke liye 'rahbar' e'zaz 'ohda qayadat ana masala ban gae aadmi ke liye ma'rifat ke liye aagahi ke liye nur-e-haq chahiye raushni ke liye ji rahe hain kisi ki khushi ke liye warna kya hai yahan zindagi ke liye aap apna ta'aruf sar-e-anjuman kitna mushkil hai ek ajnabi ke liye dasht-e-ghurbat mein kuchh aur mumkin nahin jugnuon ke siwa raushni ke liye rakh diye aabshaaron ne dil khol kar dasht mein ek pyasi nadi ke liye waqt ke aage us ne bhi rakh di sipar jo tha mashhur apni khudi ke liye 'rahbar' e'zaz 'ohda qayaadat ana masala ban gae aadmi ke liye
agahi karb vafa sabr tamanna ehsas mere hi siine men utre hain ye khanjar saare
apni hasti hi se ho jo kuchh ho agahi gar nahin ghhaflat hi sahi should be with one's own being whatever that you see if not with enlightenment then with ignorance let be ghalib emphasizes the authenticity of the self over the quality of one's state. he argues that whether one is enlightened or ignorant matters less than the fact that the state is genuinely one's own. it is a declaration of individual identity, suggesting that even one's own negligence is superior to borrowed wisdom.
tira vasl hai mujhe be-khudi tira hijr hai mujhe agahi tira vasl mujh ko firaq hai tira hijr mujh ko visal hai
agar shuur na ho to bahisht hai duniya bade azaab men guzri hai agahi ke saath
agahi se mili hai tanhai aa miri jaan mujh ko dhoka de
ik zamane tak badan be-khvab be-adab the phir achanak apni uryani ka andaza hua
jin se zinda ho yaqin o agahi ki aabru ishq ki rahon men kuchh aise guman karte chalo
pahad jaisi azmaton ka dakhila tha shahr men ki log agahi ka ishtihar le ke chal diye
ujala 'ilm ka phaila to hai charon taraf yaaro basirat aadmi ki kuchh magar kam hoti jaati hai
na puchhiye ki vo kis karb se guzarte hain jo agahi ke sabab aish-e-bandagi se gae
junun ke kaif-o-kam se agahi tujh ko nahin naseh guzarti hai jo divanon pe divane samajhte hain
agahi bhulne deti nahin hasti ka maaal tuut ke khvab bikharta hai to hans dete hain
jaise jaise agahi badhti gai vaise 'zahir' zehn o dil ik dusre se munfasil hote gae
is kar-e-agahi ko junun kah rahe hain log mahfuz kar rahe hain faza men sadaen ham
kya ho sake hisab ki jab agahi kahe ab tak to raegani men saara safar kiya
agahi ne diye ibham ke dhoke kya kya sharh-e-alfaz jo likkhi to ishare likkhe
ham agahi ko rote hain aur agahi hamen varaftagi-e-shauq kahan le chali hamen
agahi dam-e-shunidan jis qadar chahe bichhae muddaa anqa hai apne alam-e-taqrir ka ghalib asserts that the meaning of his poetry is so subtle and lofty that it transcends ordinary understanding. even if a listener applies their full intellectual focus to catch the intent, the core meaning remains elusive like the mythical anqa (phoenix), which is known by name but never seen or captured.
apne man men duub kar pa ja suraghh-e-zindagi tu agar mera nahin banta na ban apna to ban the couplet urges deep self-exploration: the “clue of life” is not outside, but within one’s own consciousness. the speaker refuses shallow dependence and asks for inner sovereignty—if you can’t be mine, don’t be anyone’s tool. the emotional core is a call to awaken selfhood and live with purpose. freedom here means becoming truly oneself.
ma'rifat ke liye agahi ke liye nur-e-haq chahiye raushni ke liye ji rahe hain kisi ki khushi ke liye varna kya hai yahan zindagi ke liye aap apna ta'aruf sar-e-anjuman kitna mushkil hai ik ajnabi ke liye dasht-e-ghhurbat men kuchh aur mumkin nahin jugnuon ke siva raushni ke liye rakh diye absharon ne dil khol kar dasht men ek pyasi nadi ke liye vaqt ke aage us ne bhi rakh di sipar jo tha mashhur apni khudi ke liye 'rahbar' e'zaz 'ohda qayadat ana masala ban gae aadmi ke liye ma'rifat ke liye aagahi ke liye nur-e-haq chahiye raushni ke liye ji rahe hain kisi ki khushi ke liye warna kya hai yahan zindagi ke liye aap apna ta'aruf sar-e-anjuman kitna mushkil hai ek ajnabi ke liye dasht-e-ghurbat mein kuchh aur mumkin nahin jugnuon ke siwa raushni ke liye rakh diye aabshaaron ne dil khol kar dasht mein ek pyasi nadi ke liye waqt ke aage us ne bhi rakh di sipar jo tha mashhur apni khudi ke liye 'rahbar' e'zaz 'ohda qayaadat ana masala ban gae aadmi ke liye
agahi karb vafa sabr tamanna ehsas mere hi siine men utre hain ye khanjar saare
apni hasti hi se ho jo kuchh ho agahi gar nahin ghhaflat hi sahi should be with one's own being whatever that you see if not with enlightenment then with ignorance let be ghalib emphasizes the authenticity of the self over the quality of one's state. he argues that whether one is enlightened or ignorant matters less than the fact that the state is genuinely one's own. it is a declaration of individual identity, suggesting that even one's own negligence is superior to borrowed wisdom.
'sauda' jo be-khabar hai vahi yaan kare hai aish mushkil bahut hai un ko jo rakhte hain agahi
tira vasl hai mujhe be-khudi tira hijr hai mujhe agahi tira vasl mujh ko firaq hai tira hijr mujh ko visal hai
umr jo be-khudi men guzri hai bas vahi agahi men guzri hai
agahi se mili hai tanhai aa miri jaan mujh ko dhoka de
khuda ka matlab hai khud men aa tu khud-agahi hai khuda-shanasi khuda ko khud se juda samajh kar bhatak raha hai idhar udhar kyuun
jin se zinda ho yaqin o agahi ki aabru ishq ki rahon men kuchh aise guman karte chalo
charaghh samne vaale makan men bhi na tha ye saneha mire vahm-o-guman men bhi na tha
ujala 'ilm ka phaila to hai charon taraf yaaro basirat aadmi ki kuchh magar kam hoti jaati hai
yahi aaina hai vo aina jo liye hai jalva-e-agahi ye jo shaeri ka shuur hai ye payambari ki talash hai
junun ke kaif-o-kam se agahi tujh ko nahin naseh guzarti hai jo divanon pe divane samajhte hain
duboe deta hai khud-agahi ka baar mujhe main dhalta nashsha huun mauj-e-tarab ubhar mujhe
jaise jaise agahi badhti gai vaise 'zahir' zehn o dil ik dusre se munfasil hote gae
uruj-e-mah ko insan samajh gaya lekin hanuz azmat-e-insan se agahi kam hai
kya ho sake hisab ki jab agahi kahe ab tak to raegani men saara safar kiya
junun ki khair ho tujh ko 'asar' mila sab kuchh ye kaifiyat bhi zaruri thi agahi ke liye
ham agahi ko rote hain aur agahi hamen varaftagi-e-shauq kahan le chali hamen
You have reached the end.
Aagahi se related curated sher, selected ghazal excerpts aur context-friendly reading flow milega.
Haan, collection links, writer links aur detail links sab Kuch Alfaaz ke internal routes par map kiye gaye hain.
Type filter (Sher/Ghazal/Nazm), featured picks aur similar collections rail use karke fast discovery kar sakte hain.
